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Estimating the Financial Costs of Funeral Celebrations in Ghana: (A Case Study of Greater Accra, Central and Ashanti Regions) John Kwame Adu Jack1, Emmanuel K

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Estimating the Financial Costs of Funeral Celebrations in Ghana: (A Case Study of Greater Accra, Central and Ashanti Regions) John Kwame Adu Jack1, Emmanuel K International Journal of Business and Social Research Volume 10, Issue 02, 2020: 01-17 Article Received: 17-11-2019 Accepted: 12-12-2019 Available Online: 21-02-2020 ISSN 2164-2540 (Print), ISSN 2164-2559 (Online) DOI: http://dx.doi.org/10.18533/ijbsr.v10i2.1266 Estimating the Financial Costs of Funeral Celebrations in Ghana: (A Case Study of Greater Accra, Central and Ashanti Regions) John Kwame Adu Jack1, Emmanuel K. S. Amoah1, Eric Hope1 ABSTRACT Funerals and burial practices are a universal human social experience, and every society has a unique pattern of dealing with the death of its members. In Ghana, it is noticed that Ghanaians revere the dead so much that funerals are at the heart of Ghanaians' social life. This study sought to estimate the cost of funeral celebrations on personal finances and on productivity through man-hour loss. Interviews and questionnaires were the basis for data collection. The results from the sample, using a purposive sampling technique indicated funeral attendees in Ghana often incur costs in the form of expenditure elements including, but not limited to transportation, the buying of funeral cloths and the expenditure at funeral ground. It also showed that families hosting a funeral incur high costs when organizing it. Data interpretation was done using Microsoft excel. It is recommended that funeral celebration days should be reduced to one day, especially Saturdays so that attendees can leave on Friday after work and return on Sunday. And that, families should reduce how much they spend on food and drink by organizing simple but befitting burials. Keywords: Funeral Celebration; Lying in Repose; Mortuary; Tomb; Bereaved; Ashantis. This is an open access article under Creative Commons Attribution 4.0 License, 2018. 1. Introduction In the not too long ago, funeral celebrations to remember the legacy or the life of deceased persons have migrated from being a simple family gathering with some few sympathizers to extravagance, flamboyant funeral rites and to almost a thorn in the flesh of families and individual pockets. According to Amponsah, (2014), a funeral is an important occasion because it is the time to express one’s condolence to the bereaved family. Ghanaian funerals in general and Akan ones in particular bring people together more than other social events. However, he stated that art in funerals has seen some changes in the Ghanaian society since the past fifty years causing a lot of social and economic problems to families and communities. There are a lot of debates surrounding the elaborateness and relevance of funeral celebrations in Ghana. According to De Witte (2003) this 1 Lecturer, Accounting, Banking and Finance, KAAF University College, Ghana, Email: [email protected], [email protected], [email protected] International Journal of Business and Social Research (IJBSR) 1 Jack et al., IJBSR (2020), 10(02): 01-17 controversy has led to a tug – of – war between those who think that funerals benefit the economy and those who think that funerals are waste of money that could have been used to improve standards of living. Funeral celebrations in Ghana have often been criticized by pastors and politicians as well as in newspapers and articles due to the high expenditure on them. According to Mazzucato et al, (2006), funeral celebrations in Ghana require huge amounts of money; aside business, housing and education, funerals are one of the main activities that non - subsistence remittances from migrants abroad to Ghana are used for. However, the transformation in the Ghanaians funeral rites has come with a lot of consequences on the bereaved family, the community and the nation. It is all joy when a child is born however, death presents a direct contrast. Even when people die in their 80’s they are mourned by their family and loved ones. In the Ghanaian custom, funeral rites share common procedures though there are some noticeable distinctions. In certain regions in Ghana, funerals are major platforms where people go to display their affluence. The way in which a royal is buried is different from an ordinary person. In the past, funerals were organized in much simpler way to cut down cost, however, the case is no longer the same today. In some communities in Ghana if the family members do not bury their dead in an “honorable” way, the person or family is ridiculed by the larger society. They will be tagged as worthless and are mocked by the public. On the contrary, there are those who have argued that such social expenditures like overly celebrated funerals are likely to drain investments in health, education and other needs (Case et al., 2008 & Chen and Zhang, 2012) Over the years, attempts have been made to control both the cost and size of funeral celebrations (De Witte, 2001). Each attempt has impacted both positively and negatively on the nature of the event in the country, especially among the Ashantis. Two of such attempts are of significance. In the 70s the late Asantehene, Otumfuo Opoku Ware II, directed Ashantis to stop serving beers and liquors at funerals as his reaction to its rising cost. The people responded by keeping those drinks at home or specified places and served them to their guests before they went to the funeral grounds (De Witte, 2003; Ghanaweb.com 2005). The second one is attributed to a minister of the Methodist Church in Kumasi who in his desperation glued the whole program to the fortieth day at the death of an individual (Ghanaweb.com 2005). Such an attempt has rather evolved into a function of its own, making funeral celebrations more glamorous and fanciful (De Witte, 2003). It appears funerals in certain communities were programmed. It used to be that at the death of an individual the corpse is buried the same day or worse by the second day to avoid embarrassment to the dead and the deceased family in terms of decay. With the introduction of mortuary in the hospitals for the preservation of the dead, corpses are now kept for an average of forty days to allow the deceased family to plan for its burial and funeral. Also, funeral for individuals are limited in scope and members of the extended family share the cost (Mazzucato et al, 2006). The dimension which contemporary Ghanaian funerals have assumed over the last decade gives a great cause for concern if not worry. Whilst in other parts of the world people are busily working hard sometimes 7 days in a week, Ghanaians spend time on celebrating one week of the departed soul, final funeral rites, forty-day celebration of the dead and one year celebration. Surprisingly, every politician as well as citizen attend a funeral almost every weekend. Consciously or unconsciously, the efficiency of a minister or Member of Parliament is measured by the number of funerals he/she attends every weekend. As a developing country which has some developmental challenges to surmount, it would seem to be a misplacement of priorities to commit so much time and money on the dead. It is a belief that befitting funeral rites for beloved has its place in society, but without necessarily having to be extravagant. In addition, there have been some discussions on the rising cost of funeral celebrations in the country. For example, in a debate on the floor of Parliament reported by ‘’Ghanaweb.com’’ on 29/11/05, the Minority Leader, Alban Bagbin, was reported to have said that ‘we are investing in the dead rather than the living through expensive funerals and that is bad’. He added that the dead should be given decent and not expensive burials knowing very well that whatever is done to the dead is destined for the grave. In the same debate Alfred Agbesi, MP for Ashiaman, revealed that he had bought 13 pieces of mourning cloths in one year, and hence, called for the introduction of one cloth for all funerals. He argued among other things that, “after spending on expensive cloth, coffins and keeping the corpse in International Journal of Business and Social Research (IJBSR) 2 Estimating the financial costs ... expensive morgues, the widow and children are left with nothing and are expected to fence for themselves.” Upon these arguments, it is seen clearly that the debate is triggered by prominent men/women and institutions in Ghana concerning how funeral celebrations are becoming extravagant and the need to have a second look at the various funeral practices. Prominent among the institutions included The Chieftaincy, The Second Arm of Government (The Parliament) and The Clergy. Although, funerals are seen to be socio-cultural events, the concerns raised in various arguments have been more of financial and economic than the social bonding it seeks to portray. Their position is emphasised by de Witte, (2003) who argued and revealed that, funeral celebrations in Ghana have turned to be business and monetary. However, that study did not attempt to quantify or estimate the costs of various elements or departments of funeral celebration on personal finances. In the UK, in 2014, the cost of funerals rose seven times speedily than the cost of living (Royal London, 2015). By 2017, the cost of a funeral had risen by 70.6 percent (Royal London, 2017). Also, the Royal London National Funeral Cost Index, 2017 showed a rise in funeral costs ahead of inflation. On the bright side, the world is becoming aware of the dire consequences inherent in social (funeral) spending postures. Campaigns have started in some countries including the UK and the USA in fighting against costly spending on funerals among the poor and the vulnerable (Quarker Social Action, 2015; Royal London, 2015, 2017).
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